HIS DEBT TO OTHERS[158]
1. From my grandfather Verus[159] [I learned] good morals and the government of my temper.
2. From the reputation and remembrance of my father,[160] modesty and a manly character.
3. From my mother,[161] piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and, further, simplicity in my way of living, far removed from the habits of the rich.
4. From my great-grandfather,[162] not to have frequented public schools, and to have had good teachers at home, and to know that on such things a man should spend liberally.
5. From my governor, to be neither of the green nor of the blue party at the games in the circus, nor a partizan either of the Parmularius or the Scutarius at the gladiators" fights; from him too I learned endurance of labor and to want little, and to work with my own hands, and not to meddle with other people"s affairs, and not to be ready to listen to slander.
6. From Diognetus,[163] not to busy myself about trifling things, and not to give credit to what was said by miracle-workers and jugglers about incantations and the driving away of demons and such things; and not to breed quails [for fighting], not to give myself up pa.s.sionately to such things; and to endure freedom of speech; and to have become intimate with philosophy; and to have been a hearer, first of Bacchius, then of Tandasis and Marcia.n.u.s; and to have written dialogs in my youth; and to have desired a plank bed and skin, and whatever else of the kind belongs to the Grecian discipline.
7. From Rusticus[164] I received the impression that my character required improvement and discipline; and from him I learned not to be led astray to sophistic emulation, nor to writing on speculative matters, nor to delivering little hortatory orations, nor to showing myself off as a man who practises much discipline, or does benevolent acts in order to make a display; and to abstain from rhetoric, and poetry, and fine writing; and not to walk about in the house in my outdoor dress, nor to do other things of the kind; and to write my letters with simplicity, like the letter which Rusticus wrote from Sinuessa to my mother; and with respect to those who have offended me by words, or done me wrong, to be easily disposed to be pacified and reconciled, as soon as they have shown a readiness to be reconciled; and to read carefully, and not to be satisfied with a superficial understanding of a book; not hastily to give my a.s.sent to those who talk overmuch; and I am indebted to him for being acquainted with the discourses of Epictetus.
8. From Apollonius[165] I learned freedom of will and undeviating steadiness of purpose; and to look to nothing else, not even for a moment, except to reason; and to be always the same, in sharp pains, on the occasion of the loss of a child, and in long illness; and to see clearly in a living example that the same man can be both most resolute and yielding, and not peevish in giving his instruction; and to have had before my eyes a man who clearly considered his experience and his skill in expounding philosophical principles as the smallest of his merits; and from him I learned how to receive from friends what are esteemed favors, without being either humbled by them or letting them pa.s.s unnoticed.
9. From s.e.xtus,[166] a benevolent disposition, and the example of a family governed in a fatherly manner, and the idea of living conformably to nature; and gravity without affectation, and to look carefully after the interests of friends, and to tolerate ignorant persons and those who form opinions without consideration: he had the power of readily accommodating himself to all, so that intercourse with him was more agreeable than any flattery; and at the same time he was most highly venerated by those who a.s.sociated with him; and he had the faculty both of discovering and ordering, in an intelligent methodical way, the principles necessary for life; and he never showed anger or any other pa.s.sion, but was entirely free from pa.s.sion, and also most affectionate; and he could express approbation without noisy display, and he possessed much knowledge without ostentation.
10. From Alexander[167] the grammarian, to refrain from fault-finding, and not in a reproachful way to chide those who uttered any barbarous or solecistic or strange-sounding expression; but dexterously to introduce the very expression which ought to have been used, and in the way of answer or giving confirmation, or joining in an inquiry about the thing itself, not about the word, or by some other fit suggestion.
11. From Fronto[168] I learned to observe what envy, and duplicity, and hypocrisy are in a tyrant, and that generally those among us who are called Patricians are rather deficient in paternal affection.
12. From Alexander the Platonic, not frequently nor without necessity to say to any one, or to write in a letter, that I have no leisure; nor continually to excuse the neglect of duties required by our relation to those with whom we live, by alleging urgent occupations.
13. From Catulus,[169] not to be indifferent when a friend finds fault, even if he should find fault without reason, but to try to restore him to his usual disposition; and to be ready to speak well of teachers, as it is reported of Domitius and Athenodotus; and to love my children truly.
14. From my brother Severus, to love my kin, and to love truth, and to love justice; and through him I learned to know Thrasea, Helvidius, Cato, Dion, Brutus; and from him I received the idea of a polity in which there is the same law for all, a polity administered with regard to equal rights and equal freedom of speech, and the idea of a kingly government which respects most of all the freedom of the governed; I learned from him also consistency and undeviating steadiness in my regard for philosophy; and a disposition to do good, and to give to others readily, and to cherish good hopes, and to believe that I am loved by my friends; and in him I observed no concealment of his opinions with respect to those whom he condemned, and that his friends had no need to conjecture what he wished or did not wish, but it was quite plain.
15. From Maximus[170] I learned self-government, and not to be led aside by anything; and cheerfulness in all circ.u.mstances as well as in illness; and a just admixture in the moral character of sweetness and dignity, and to do what was set before me without complaining. I observed that everybody believed that he thought as he spoke, and that in all that he did he never had any bad intention; and he never showed amazement and surprize, and was never in a hurry, and never put off doing a thing, nor was perplexed nor dejected, nor did he ever laugh to disguise his vexation, nor, on the other hand, was he ever pa.s.sionate or suspicious. He was accustomed to do acts of beneficence, and was ready to forgive, and was free from all falsehood; and he presented the appearance of a man who could not be diverted from right rather than of a man who had been improved. I observed, too that no man could ever think that he was despised by Maximus, or ever venture to think himself a better man. He had also the art of being humorous in an agreeable way.
16. In my father[171] I observed mildness of temper, and unchangeable resolution in the things which he had determined after due deliberation; and no vainglory in those things which men call honors; and a love of labor and perseverance; and a readiness to listen to those who had anything to propose for the common weal; and undeviating firmness in giving to every man according to his deserts; and a knowledge derived from experience of the occasions for vigorous action and for remission. And I observed that he had overcome all pa.s.sion for boys; and he considered himself no more than any other citizen; and he released his friends from all obligation to sup with him or to attend him of necessity when he went abroad, and those who had failed to accompany him, by reason of any urgent circ.u.mstances, always found him the same. I observed too his habit of careful inquiry in all matters of deliberation, and his persistency, and that he never stopt his investigation through being satisfied with appearances which first present themselves; and that his disposition was to keep his friends, and not to be soon tired of them, nor yet to be extravagant in his affection; and to be satisfied on all occasions, and cheerful; and to foresee things a long way off, and to provide for the smallest without display; and to check immediately popular applause and all flattery; and to be ever watchful over the things which were necessary for the administration of the empire, and to be a good manager of the expenditure, and patiently to endure the blame which he got for such conduct; and he was neither superst.i.tious with respect to the G.o.ds, nor did he court men by gifts or by trying to please them, or by flattering the populace; but he showed sobriety in all things and firmness, and never any mean thoughts or action, nor love of novelty....
17. To the G.o.ds I am indebted for having good grandfathers, good parents, a good sister, good teachers, good a.s.sociates, good kinsmen and friends, nearly everything good. Further, I owe it to the G.o.ds that I was not hurried into any offense against any of them, tho I had a disposition which, if opportunity had offered, might have led me to do something of this kind; but, through their favor, there never was such a concurrence of circ.u.mstances as put me to the trial. Further, I am thankful to the G.o.ds that I was not longer brought up with my grandfather"s concubine, and that I preserved the flower of my youth, and that I did not make proof of my virility before the proper season, but even deferred the time; that I was subjected to a ruler and a father who was able to take away all pride from me, and to bring me to the knowledge that it is possible for a man to live in a palace without wanting either guards or embroidered dresses, or torches and statues, and such-like show; but that it is in such a man"s power to bring himself very near to the fashion of a private person, without being for this reason either meaner in thought, or more remiss in action, with respect to the things which must be done for the public interest in a manner that befits a ruler. I thank the G.o.ds for giving me such a brother,[172] who was able by his moral character to rouse me to vigilance over myself, and who, at the same time, pleased me by his respect and affection; that my children have not been stupid nor deformed in body; that I did not make more proficiency in rhetoric, poetry, and the other studies, in which I should perhaps have been completely engaged, if I had seen that I was making progress in them; that I made haste to place those who brought me up in the station of honor, which they seemed to desire, without putting them off with hope of my doing it some time after, because they were then still young; that I knew Apollonius, Rusticus, Maximus; that I received clear and frequent impressions about living according to nature, and what kind of a life that is, so that, so far as depended on the G.o.ds, and their gifts, and help, and inspirations, nothing hindered me from forthwith living according to nature, tho I still fall short of it through my own fault, and through not observing the admonitions of the G.o.ds, and I may almost say, their direct instructions; that my body has held out so long in such a kind of life; that I never touched either Benedicta or Theodotus; and that, after having fallen into amatory pa.s.sions, I was cured; and, tho I was often out of humor with Rusticus, I never did anything of which I had occasion to repent; that, tho it was my mother"s fate to die young, she spent the last years of her life with me; that, whenever I wished to help any man in his need, or on any other occasion, I was never told that I had not the means of doing it; and that to myself the same necessity never happened, to receive anything from another; that I have such a wife, so obedient, and so affectionate, and so simple; that I had abundance of good masters for my children; and that remedies have been shown to me by dreams, both others, and against blood-spitting and giddiness; and that, when I had an inclination to philosophy, I did not fall into the hands of any sophist.
FOOTNOTES:
[Footnote 158: From the "Meditations." Translated by George Long.]
[Footnote 159: Annius Verus.]
[Footnote 160: His father"s name also was Annius Verus.]
[Footnote 161: His mother was Domitia Calvilla, named also Lucilla.]
[Footnote 162: His mother"s grandfather, Catilius Severus, may be referred to here.]
[Footnote 163: The translator notes that, in the works of Justinus, is printed a letter from one Diognetus, a Gentile, who wished very much to know what the religion of the Christians was, and how it had taught them to believe neither in the G.o.ds of the Greeks nor the superst.i.tions of the Jews. It has been suggested that this Diognetus may have been the tutor of Marcus Aurelius.]
[Footnote 164: Junius Rusticus, a Stoic philosopher, whom the author highly valued.]
[Footnote 165: Apollonius of Chalcis, who came to Rome to be the author"s preceptor. He was a rigid Stoic.]
[Footnote 166: s.e.xtus of Chaeronea, a grandson, or nephew, of Plutarch.]
[Footnote 167: Alexander, a native of Phrygia, wrote a commentary on Homer.]
[Footnote 168: Cornelius Fronto, a rhetorician and friend of the author.]
[Footnote 169: Cinna Catulus, a Stoic.]
[Footnote 170: Claudius Maximus, a Stoic, whom the author"s predecessor, Antoninus Pius, also valued highly.]
[Footnote 171: The reference here made is to the Emperor Antoninus Pius, who adopted him.]
[Footnote 172: His brother by adoption, L. Verus, is probably referred to here.]
END OF VOLUME II.